BY SECONDARY CAUSES. 103 



ists and comparative anatomists who have lived since the days 

 of Cuvier, has been most influential in showing that secondary 

 causes do operate more frequently than has been generally 

 acknowledged. He argues that the development theory, in its 

 modernized form, claims simply an extension of a well-estab- 

 lished and long-acknowledged law, in other words an extension 

 of the degree of prevalence of this law. He propounds no new 

 rule, but in a straightforward manner argues that the Creator 

 works according to recognizable laws of his own establishing. 



It does not follow, that, as beings may originate through sec- 

 ondary causes, the Creator is any the less connected with the 

 causation than he would be by a direct fiat; it simply means, 

 as I have already said, that the Creator makes the processes of 

 his work visible by the nature of the laws which he has estab- 

 lished to reign among all things. 



How is it that we estimate the intellectual standard of man- 

 kind ? Do we not more highly regard the man who invents a 

 machine to mow with, than him who cuts his grass with a com- 

 mon scythe; or him who makes a steam-power printing-press, 

 than the one who prints with a hand-press ? Do we not, all of 

 us, consider the invention of any sort of apparatus, to do that 

 work which has heretofore been done by hand, as an indication 

 of a higher order of mind than that possessed by the manual 

 laborer ? What do not the inventions of this war tell for us as 

 a nation ? In fact, the production of any work by machinery is 

 a production by secondary causes ; but none the less under the 

 control of man. Now shall we fail, then, to recognize that 

 Creator, who works by a method which we can see and under- 

 stand, as a higher order of being than one who works in ways 

 mysterious to us all ? The latter is the god of the savage, of 

 the barbarian ; the pantheistic god ; the god among other gods ; 

 the god subordinate to some preexisting god ; and the last, 

 the creature and creation of still another, long before him ; and 

 this from yet another, and another, and another, ever and eter- 

 nally preexisting the last; but the God of the intelligent man 

 is a power within himself, self-existent, a Unity ! 



